Sage Maitraya requested Maharshi Paraashara to provide a brief account of the Upper Lokaas.

Panchaashatkoti vistaaraa seyamurvi Maha Muney,

Sahaivaanda kataahena Samantaatpara veshthitam/  

( Hey Maha Muney! From the half size of the Golden Egg, inclusive of Dwipas, Samudras and Parvataah, the totality of Bhu Mandala is spread an area of five crore yojanaas). Bhuvarloka is as huge as Prithvi and its periphery.From Prithvi the Suryaloka is situated a lakh yojanas away and from Suryaloka the Chandraloka is situated by a further similar distance away while  Nakshatras too are away by another one lakh yojanas. The distance from the Nakshatra Mandali to the Planet of Buddha is two lakh yojanas and by another such two lakhs yojanas each are Shukra, Mangala, Brihaspati, and Shanaischara. From the Planet of Sani /Saturn  to the Saptarshi Mandali the distance of one lakh yojanas and from there an equal distance lies the ‘Naabhi’ / fulcrum of Jyotish Chakra which is Dhruva Mandali; from Surya to Dhruvalokas is Swarloka.Some one croreYojanas above Dhruva loka is Maharloka, where Siddha ganaas like Bhrigu reside till the Kalpaantara. From Maharloka by further two crore yojanas is Janaloka, where Brahma Manasa Putras like Sanaka- Sanandana- Sanatana and Sanat Kumaras reside. Eight crore yojanas away from  Janaloka is Tapoloka where Vairaja naamaka Devaganass reside as they have no thirst at all. From Tapoloka to Satyaloka the distance is twelve crore yojanas where Lord Brahma stays. Thus the Region from Bhumi or Bhuloka to Surya is Bhuvarloka the residence of Siddha Ganas and Muni Ganaas; from Surya to Dhruva is Swarloka; from Dhruva  to Siddha loka is Maharloka, from Maharloka to Janaloka and from Tapoloka and Brahma loka. The Urthwa lokaas thus are the  Bhur- Bhuva, Swar-Mahar-Jana-Tapo-Satyalokas.

Having briefly described Brahmanda which was like the Kapittha /wood apple fruit with seeds inside its inside layers, Maharshi Parashara explained that the Brahmanda is surrounded with ten times of water around, and the water’s surroundings are further encircled with Agni and Vayu; that thick enclosure is further rimmed with Ahamkara and Maha Tatwa further surrounded by Praakrti and indeed such interior features are present in each and every Brahmanda about such Brahmandas’s are many more and several more!!Further,  around such Brahmandas is Vishnu Shakti:

Sa cha Vishnum Prabrahma yata Sarvamidam Jagat,

Jagachha yo yatra chedam Yasmimcha layameshyati/

Tad Brahma Tat Paramdhama Sadasadparam padam,

Yasya Sarvamebhedena yataschaitaccharaacharam/

Sa yeva Mula Prakritirvyakta rupi Jagaccha sah,

Tasminneva layey Sarvam yaanti tatra cha tishthati/

Kartaakriyaanaam sa cha ijyatey kratuh,

Sa yeva tat Karma phalam cha tasya, 

Strugaadi  yatsaadhan madhya sesham Harerna kinchid vyatirikta masti/

(Where as the Universe is created by Parabrahma Vishnu Bhagavan is maitained by him himself, and is absorbed into him again, it is  that Satyaasatya or Real and Unreal Forms thatare generated by Him is the Mula Prakriti. He is the Yagna Karta- the Deed of the Yagna, the final result of Yagna, the facilitator of Yagnas and the Karma phala of Yagna. There is nothing beyond than Him at all.

Surya Deva: Surya Deva’s chariot occupies an area of   nine thousand yojanas and twice is the area of its ‘Ishaa Danda’ or the area between  the ‘Juuva’ or Yugaartha and the ‘Ratha’. The chariot is drawn by Seven Chhandas or  Horses viz. Gayatri, Brihati, Ushnik, Jagati, Trishthup, Anushthup and Pankti. Actually, Suryodaya and Suryastaya are mere concepts since he is constant and stable; counting from the East of Manasottrara Mountain, the Kaala- Chakramoves on Eastward to Indra, Southward toYamaloka, west weard to Varuna loka and northward to Chandraloka and the Head quarters of Indra, Yama, Varuna and Chandrarespectively are Vasvoukasaara, Samyamani, Sukhaa and Vibhavari. In otherwords, along with Jyotish Chakra, Bhagavan Bhanu is seen rushing Southward. By mid day, he is fully visible at Indraloka followed by the other lokas prescribedviz. Yama-Varuna and Chandra and by the next morning again repeats its course.

Udayaastamaney chaiva Sarvakaalam tu Sammukhey,

Vidishaasu twashyshasu tathaa Brahman dishaasucha/

Yairyatra drushyatey Bhaaswaansa teshaamudayah smrutah,

Tirobhavam chayatraiti tatraivaastamanam Raveyh/

(Sunrise and Sunset thus occur at the same position, since persons at the various Dishas-Vidishaas or Directions-Sub Directions witness  the constant Surya Deva as they move and vision morning- mid day-evening-night and again morning and so on in the reverse movement!). Hence Sun Rise and Sunset are regulated to East and West; actually the manner in which Sun shines in the East, he also shines in the reverse; he is stated to stay put at Brahma Sabha and in the process of revolution of Kala Chakra, Dishas and Vidishas get lit or get dark and the lighten portion of the Universe become the day and the darkened areas get the night positions.

Kulaala chakra paryanto bhramannesha Divaakarah,

Karostahastathaa raatrim vimunmodineem Dwija/

(Hey Dwija! Just as a potter rotates a wheel, Sun and Earth witness parts of day and nights). From the time of  Chakra’s start of the revolution from the lowest point of the wheel towards the North is called Uttarayana and Surya is stated  to be visible in Makara Raashi, followed by Kumbha Raashi and further on to Meena Raashi. As the three Raashis are over, the duration of day and night become equivalent or in other words, Sun passes through Bhu-Madhya Rekha. Thereafter, the duration of day time starts increasing and that of nights dwindling. Subsequently, Mesha, Vrisha and Mithuna Raashis pass over; at the end of Mithuna Raashi as Karka Raashi is entered into then Surya’s direction changes from North to the Southern Direction and that phase is called Dakshinaayana. Just as a person tends to speed up descent from the top to the bottom, the speed of Kala Chakra gets picked up by the velocity of Vayu /wind and thus  the duration of time quickens; during Dakshinaayana, the day time is stated to take thirteen and half revolutions of Nakshtras around Surya which is normally performed within twelve Muhurtas(thirty muhurthas make a day-night); but during  the night time, the speed slows down and takes eighteen Muhurthas. During Uttarayana, Surya’s speed quickens in the nights and slows down during the days and vice versa. Another conclusion is that during the Sandhya timings viz. Vyushti / Prabhat of day -breaks and Usha or night falls, the Vyashti time is of Brahma Swarupa Omkara and Gayatri and who ever worships Gayatri at that time with ‘jala’would destroy the Rakshasaas; if they further recite the Mantra viz. Suryo Jyotih as the first Aahuti of Agnihotra they would be awakening and enlightening Surya Deva; thereafter:

OmkaaroBhagavanvishnustridhaamaa vachasaam patih,

Tadyucchaaranatastey tu  yaanti Raakshasaah/

Vaishavomshah Parah Suryo yontarjyotirasaplavam,

Abhidhaayaka Omkaarastasya tatprerakah parah/

Tena SampreritamJyotiromkaaranaatha deeptimat, 

Dahatya sesha Rakshaamsi Mandehaa-khyaanyadhaani vai/

Tasmaannollinghanam Kaaryam Sandhyopaasana karmanah,

Sa hanti Suryam Sandhyaayaa nopaastim kurtutey tu yah/

( The mere recitation of Omkaara Vishwam-Tejo Prajna Rupam-Tridhama Yuktam-Vishnum-Vedaadhipatim would destroy Raakshasaas. The Inner Radiance of Nirvikara Vishnu is Surya: Omkara is his Vaachaka and is the instant prompter of terminating Rakshasaas. Prompted by the Omkara, that Jyoti called Vishnu gets into full action in blistering Mandeha-called Rakshasas; that is the reason why the Sandhyopaasana Karma should never ever be neglected!)

Sishumara Chakra / Jyotisha Chakra : On the Sky, one could find a dolphin like formation of a Starry Design at the tail of which is Dhruva, who rotates on its own axis and also induces the rotation around Chandra, Surya, other Planets as also Nakshatras as well; in fact, all the Planets and Stars get hooked to Dhruva by the force of Vayu.Sishumara is the hinge of Sarveshwara Narayana tied on to Dhruva and further clutched to Surya.Sishumara is coiled with its head down, Ashvini Kumars at its feet,; Varuna and Aryama are at thighs,Mitra at the anus; Agni, Mahendra, Kashyapa and Dhruva at its tail; on the top of the tail is Prajapati,  Sapta Rishis at the hip position; body skin pores with Nakshatras; Upper chin as Agasti, lower chin as Yama; Mars as its mouth; genitals Saturn, Guru as neck back;  Surya as chest; Moon as mind; Venus as navel;  heart as Narayana Himself; life air as Mercury and so on. Rahu and Ketu the Sub-Heavenn Planets are  right under Surya Deva.

Surya attracts water from various sources for eight months in a year and facilitates rains for four months a year and rains enable crops of  food and fodder for all the Beings. Surya also enables the upkeep of Chandra and the latter in turn produces ‘Abhra’by interacting with Vayu further creating Dhooma (Steam) produced by Agni and Sky leading to Meghas or clouds. As per the Time schedule prescribed by Vidhata, ‘Abhra Jala’ as preserved in the clouds is released pure water with the help of Vayu onto Bhumi. Surya Deva attracts water from four main sources viz. Rivers, Samudra, various water-bodies fron Bhumi, and Pranis. The Akasha Ganga attracted by Surya Deva  would straight away release the water by way of rains from clouds without the process of transformation to ‘Abhras’ afore-mentioned. Needless to say that the water by way of rains as per the above process, is like Amrit or the Principal and Unparalelled source of Life for the production of food grains, Aoushadhis, Yagnas, and worships besides and countless varius deeds. Thus,

Aharabhutah Savitru Dhruvo Muni varotthama!

Dhruvasya Shishimaarosow sopi Narayanatmakah/

( The main Adhara of Surya is Dhruva and Dhruva is dependent on Narayana and Narayana is settled in Sishumaara!)

Maharshi Parashara then described that in each month, the occupants seated on the Chariot of Surya keep on changing; in each of the ‘Maasaa’ the representatives of one of the Dwadasha Adityas, and of different Rishis, Gandharvas, Apsaraas, Yakshaas, Sarpas, and Rakshasas are seated by turns.  For instance in Chaitra Maasa, the combination is Ghaata named Aditya,Pulasya Rishi, Tumbura Gandharva, Krutasthala Apsara, Rathabhruta Yaksha, Vaasuki Sarpaand Heti Rakshasa. In Vaishakha Maasa the combination of the representatives are Aryama-Pulaha- Narada Gandharva- Radhouja Yaksha, Punjikasthata Apsara- Kacchaveera Sarpa and Praheti Rakshasa; in Jyeshtha Maasa the combinations are Mithraaditya, Atri Rishi, Takshaka Sarpa, Menakaapsara, Haha Gandharva, Rathaswana Yaksha and Pourusheya Rakshasa; in Ashadha Maasa, the occupants are Varunaaditya, Vasishtha Rishi, Naga Sarpa, Sahajanya Apsara, Huhu Gandharva,Ratha Rakshasa, and Ratha Chitra Yaksha; In Shravana Maasa, the occupants are Indraaditya, Vishvavasu Gandharva, Sneta Yakhsa, Ialaputra Sarpa, Angira Rishi, Pramlocha Apsara, Sarpi naamaka Rakshasa; in Bhadrapada, Vivisdwaan Adithya, Ugrasena Gandharva, Bhrigu Rishi, Aapurana Yaksha, Anumlocha Aprasa, Shankhapaala Sarpa and Vyaghra naaamaka Rakshasa;, in Ashvin Maasa,te chariot occupants are Pushaaditya, Vasuruchi Gandharva, Vaata Rakshasa, Gautama Rishi, Dhanjaya Sarpa, Syshena Gangharva andGhritaachi Apsara;in Kartikia Maasa, the Aditya, Gandharva, Rishi, Yaksha, Sarpa,  Apsaraand Rakshasaas respectively are Parjanya, Vishvavasu, Bharadwaja, Senajit, Iravata, Vishvachi, and Aapa. During Margasirsha, the occupants are Adhikari Asditya, Kashyapa Rishi, Taarkshya Yaksha,, Maha Padma Sarpa, Urvashi Apsara, Chitrasena Gandharva and Vidyut Raakshasa.In Pousha Maasa, the chariot is occupied by  Kratu Rishi,  Bhaga Aditya, Uurnayu Gandharva, Sphurja Rakshasa, Karkotaka Sarpa, Arishtanemi Yaksha and Purvachit named Apsara. The occupants of Sun Chariot during Magha Masa are Twashtaaditya, Jamadagni Rishi, Kambala Sarpa, Apsara Tilotthama, Brahmopeta Rakshasa, Rutijit Yaksha, and Gandarva called Drhitaraashtra.Finally in Phalguna Maasa, the occupants  of Surya Rathab are Aditya named Vishnu, Ashwatara Sarpa,Apsara Rambha, Gandharva named Surya Varcha, Satyajit Yaksha, Rishi Vishwamitra and Rakshasa named Yajnopeta.This is how the occupants  include Rishis performing Surya Stotras, Gandharvas facing Surya to sing Yashogaanas, Apsaras dance away to their glory, Rakshasa follow the chariot, Sarpas adorn the Ratha, Yakshas are at the beck and call of Surya and Nityasevaka Balakhilyas surround Surya for odd jobs. The Rishi Stutis are in the form of Veda Trayi Vishnu Rupa. This Veda Trayi is Vishnu’s ‘Anga’ or Physique and Aditya is in Vishnu Shakti; in fact Aditya is in Tri Murtis; at the time of Sarga, this Shakti is Brahma mayi in the mornings, Vishnu mayi during the day time’s preservation and growth and Rudramayi in the evenings and hence the predominance of the respective Vedas of Ruk-Yajur-Saama!

Navagraha Varnana:Having explained about Surya Deva, Maharshi Parashara continued the description of Navagrahas further about Chandra with  a Tricycle-Ratha in white colour whose left and southside have ten horses tied to it. With Dhruva as the focal point, the Chandra Ratha moves on along Naga veethi and illuminates Ashwini and other Stars. As in the case of Surya, the horses that were also born along with Chandra from Samudra,keep drawing the chariot till the Kalpaanta and Chandra always nourishes from the rays of Surya; just as Devaganaas draw the soothing rays of Chandra, Surya’s rays supply the radiation of the water bases converted as the coolness to Chanda each day from the Shukla Pratipadika Tithis onward culminating on Purnima day; thus Devas enjoy the ‘Amirita mayi’ bhojan in an ascending manner from Patipada to Purnima and the number of such Devas is a staggering thirty three thousand thirtythree hundred and thirty three! From Purnima onward Chandra enters Suyamandala and the coolness gradually reduces and the illumination of Sun rays wanes too day by day till Amavasya; It is generally considered that plucking leaves, flowers and roots or uprooting trees on Amavasya day is as serious as Brahma hatya!   

Chinnanti veerudho yastu Veerusamstasye Nishaakaro,

Patram Vaa Paatayatyek Brahmahatyaam sa vindati/)

Again, in Sukla Paksha when Chandra is on ascent from Pratipadi till Purnima, Devas are happy and contented as also human beings but in Krishna Paksha, Pitruganaas are active and satisfied! Chandra’s son Buddha rides overa Ratha made of Vayu and Agnimaya Dravyaand eight Vayu like horses of Pishanga Varna carry it. Shukra Deva, the Daitya-Daanava Guru, rides over horse made of Varutha or Metal made, Anukarsha or of bottom-spaced,  Upasanga or with the carriage of Shastras and Pataka or of Flag, as born of Prithvi. Mangala Deva has a golden Ratha created by Agni, akin to Padma Raaga Mani, and of Red coloured eight horses.Brihaspati rides in a golden Ratha too drawn by  Panduranga colour which is used up to the end of Rainy Season. Shani Maharaja  rides over a Chariot materialised from the Akasa or Sky drawn by multi-coloured horses and moves on very slowly.Rahu Deva rides over eight horses of black colour which keep on moving once they are commanded so ; at the time of Purnima, Rahu would overshoot Surya and almost reach Chandra and at the time of Amavasya, he would cross Chandra and reach Surya. In a similar manner, Ketu’s chariot also of eight horses of ash-like dhumravarna as also red colour like lac would fly with the speed of Vayu.

In the final analysis, Maharshi Parashara concluded that the entirety of Taraaganaas, Tribhuvanaas, Vana-Parvataas, Dishaas, Rivers, Samudras, are all a manifestation of  Vishnu only! Bhagavan Vishnu is of Jnaana Swarupa and is Sarvamaya and not a hidden matter! There in fact is nothing beyond Vijnaana which is defined as follows:

Vijnaana mekam  nija karma bheda vibhinna chitthaairbahudhaabhyupetam, JnaanamVishuddham Vimalam vishokamasesha lobhaadi nirasta sangam,                                                  Ekam Sadaikam Paramah Pareshah sa Vaasudevo na yatonyadasti/

(There is no material that is superior to Vignaana; dependingon one’s deeds, this Vignaana takes varied forms and that vignaana is pure, spotless, sorrowless,  and deviod of feelings like greed and meanness; it is that charecteristic of Truthfulness  par excellence which is Parameshwara Vaasudeva.