Just as a single lamp can kindle thousands more without losing its own light, so too does the One, the supreme source, give rise to countless forms throughout creation. When a being realizes his own true self, he perceives himself as alone, undivided; yet, from the dissolution into this oneness, the manifold world springs forth anew. In this world, nothing—whether it moves or stands still—endures forever. Only that One is imperishable, immeasurable, and all-pervading. Therefore, O best of the twice-born, know that from the unmanifest arises the threefold nature of all things. That which exists as both manifest and unmanifest is called Prakriti, the primal substance. Understand this as the womb of Brahman, the source of both being and non-being, revered in all the world’s rites, whether offered to the gods or to the ancestors. There is truly nothing and no one higher than this—not even father or god, O twice-born. He is to be known as the Self, and thus, I worship him. Even those who dwell in heaven, embodied beings of every kind, bow to this supreme Self; by his grace, they attain the divine path and the fruits destined by the seers. The gods and those established in their sacred ashramas, taking refuge in his various forms, worship with devotion the primordial One, and he grants them their ultimate goal. He is truly all-pervading and beyond all qualities. Thus, as much as I understand, I worship the Sun, the visible form of the supreme. Those whose minds are absorbed in him, who seek refuge in the one principle, attain the highest state—merging into the One. Thus, O Nārada, I have revealed to you this secret teaching; by my devotion, O sage among the gods, you too have remembered the Supreme. Whether by gods, sages, or the ancients, he is always remembered as the bestower of boons, and all worship the supreme Self, the Sun. This wisdom was once imparted by the Sun himself to Nārada, and now, O best of the twice-born, I have recounted to you the story of the Sun. This narrative, worthy of being told, should never be given to one who is not devoted to the Sun. Whoever recites or listens to this story constantly will surely enter the presence of the god of a thousand rays—of this there is no doubt. One who is afflicted or suffering from disease is freed by hearing this account of the Sun; the seeker of knowledge attains wisdom and fulfillment of desire. Whoever recites this, O sage, swiftly attains his destined path and whatever he wishes for. Therefore, always remember the blessed Sun, the creator, ordainer, and lord of the entire world. O best of sages, all the three worlds have their root in the Sun. From him arises the entire universe—gods, asuras, and humans alike. The universal radiance belongs to Rudra, Upendra, Mahendra, the foremost of brahmins, the dwellers of heaven, and all beings of great splendor. The Sun alone is the Self of all, the Lord of all worlds, the God of gods, the Lord of creatures, the root and supreme deity of the three worlds. The offering properly placed in the fire reaches the Sun; from the Sun comes rain, from rain comes food, and from food, all beings are nourished. All that is born springs from the Sun and ultimately dissolves back into him; the birth and dissolution of worlds themselves once arose from the Sun. For those who meditate, he is the object of meditation; for those who seek liberation, he is the path to release. There, in him, beings attain extinction, and from him, they are born again and again. Moments, muhūrtas, days, nights, fortnights, months, years, seasons, and yugas—all these measures of time exist perpetually because of the Sun. Without the Sun, these reckonings of time would not exist; without time, there is no order, nor any activity of fire. Without the distinction of seasons, there could be no flowers or fruits, no ripening of crops, nor the multitude of grasses and herbs. Without the Sun, there would be no activities for creatures here or in heaven; by the power of the world, all things enter the Sun, the thief of water. Without rain, the Sun does not burn fiercely; without rain, he does not parch the earth; without rain, he does not reach his boundary; but with water, the Sun blazes forth. In spring, the Sun is tawny; in summer, golden in appearance; in the rains, he is white; in autumn, he becomes pale. In winter, he appears coppery; in the cold season, red. Thus, the colors of the Sun arise from the changing seasons. By the colors and natures of the seasons, the Sun brings prosperity and abundance. Now, O best of the twice-born, I shall declare the common names of the Sun. There are twelve distinct names: Āditya, Savitṛ, Sūrya, Mihira, Arka, Prabhākara, Mārtaṇḍa, Bhāskara, Bhānu, Citrabhānu, Divākara, and Ravi. Also, twelve deities are remembered as the Sun in different forms: Viṣṇu, Dhātṛ, Bhaga, Pūṣan, Mitra, Indra, Varuṇa, Aryaman, Vivasvān, Aṃśumān, Tvaṣṭṛ, and Parjanya. These twelve Ādityas are established separately and always rise in order with the twelve months. Viṣṇu shines in the month of Caitra, Aryaman in Vaiśākha, Vivasvān in Jyeṣṭha, and Aṃśumān in Āṣāḍha. Parjanya shines in Śrāvaṇa, Varuṇa in Prauṣṭhapada, Indra in Āśvayuja, and Dhātṛ in Kārttika. In Mārgaśīrṣa, Mitra shines; in Pauṣa, Pūṣan; in Māgha, Bhaga; and in Phālguna, Tvaṣṭṛ. Viṣṇu always blazes with twelve hundred rays, while Aryaman shines with a thousand and three hundred rays. Thus, the glory and mystery of the Sun, the supreme Self, is revealed for those who seek wisdom and devotion.