Within the radiant heart of the Sun, thousands of luminous rays stretch outward like branches and birds, forming a refuge for the accomplished sages who dwell there alongside the gods. Among these are noble householders such as King Janaka and others, kings steadfast in yoga, and venerable sages like the Vālakhilyas, speakers of Brahman. Forest-dwellers, illustrious figures like Vyāsa, and mendicants—all having embraced the path of yoga—have entered into the very orb of the Sun. Śuka, the illustrious son of Vyāsa, too, having perfected his yoga, reached the Sun’s rays and attained the state of non-return, never to be reborn. While Brahmā, Viṣṇu, Śiva, and others are known only through words and hearsay, the supreme god, the Sun—destroyer of darkness—is directly visible to all. Therefore, for one who seeks true auspiciousness, devotion should not be scattered elsewhere, for the gods led by Viṣṇu remain unseen by mortal eyes. Rather, one should always worship the blessed Sun, who is the mother, the father, and the teacher of the entire world. The Sun, adorned with rays and without beginning, is the lord and friend of the universe. Abiding as a well-wisher, he, too, performed austerities for the good of all, O best of the twice-born. Brahmā, eternal and imperishable, created the continents, their oceans, and the fourteen worlds. For the welfare of these worlds, Brahmā abides on the banks of the lunar river, having brought forth all the lords of creatures and countless beings. Then, the thousand-rayed one—himself unmanifest—divided himself into twelve forms and became the Sun. These twelve forms are Indra, Dhātā, Parjanya, Tvaṣṭṛ, Pūṣan, Aryaman, Bhaga, Vivasvān, Viṣṇu, Aṃśa, Varuṇa, and Mitra. Through these twelve, the supreme Self, the Sun, pervades the entire world with his manifestations. Indra, the first form, stands as king of the gods and destroys their enemies. The second, Dhātā, is lord of creatures and creator of beings. Parjanya, the third, dwells in the clouds and brings rain with his rays. The fourth, Tvaṣṭṛ, is present in all trees and plants. The fifth, Pūṣan, is established in food, nourishing all life. Aryaman, the sixth, is the movement in the wind and is found among the gods. The seventh, Bhaga, abides in abundance and within living bodies. The eighth, Vivasvān, is established in fire, cooking food for all embodied beings. The ninth, Viṣṇu, appears continually, destroying the gods’ enemies. The tenth, Aṃśumān, is found in the wind, bringing delight to all beings. The eleventh, Varuṇa, abides in the waters and nourishes life. The twelfth, Mitra, is established on the banks of the lunar river for the welfare of the worlds. Sustained by air, Mitra performed austerities, ever with the vision of friendship, granting various boons to devoted followers. Thus, for the good of all, this form was established in ancient times, and because Mitra stood as a friend, he is remembered as the supreme friend. By these twelve forms, O best of twice-born, the Supreme Soul, Savitṛ, pervades the entire universe. Therefore, in the twelve abodes, these forms should be meditated upon and worshipped by devoted men, their minds always absorbed in him. He who salutes the twelve Ādityas and listens to or recites this teaching daily is honored in the world of the Sun. A question arises: If this Sun is the original, eternal god, why did he perform austerities, seeking boons like an ordinary being? Hear now this supreme secret about the radiant one—a question once asked by Mitra and related to the great Nārada. Previously, I described the twelve forms of the Sun; among them, both Mitra and Varuṇa engaged in austerities. Varuṇa, subsisting on water, remained at the western ocean, while Mitra, subsisting on air, was present in Mitravana. At that time, from the peak of Mount Meru, from Gandhamādana, the great yogi Nārada, self-controlled and wise, wandered through all the worlds. He arrived where Mitra was practicing austerity; seeing him so deeply engaged, curiosity arose in Nārada’s heart. He beheld Mitra, imperishable and undecaying, manifest and unmanifest, eternal, the upholder of the three worlds as one essence—the father of all gods, beyond even the highest. Nārada pondered: “Which gods or ancestors should he worship?” And so he addressed that god. “O Lord, in the Vedas and Purāṇas, with their branches and sub-branches, you are praised as the unborn, eternal creator, the unsurpassed foundation. All that was, is, and will be abides in you; and the four āśramas, beginning with householder, O god, are likewise established in you.