From the moment the sun stands high at midday, the time that follows is known as the afternoon. As the afternoon passes, it gives way to evening. At the time of the equinox, the tenth and fifth muhūrtas together are considered the measure of the day. In this cosmic rhythm, the day devours the night, and the night, in turn, devours the day, each taking its share in an endless cycle. The Moon, impartial, partakes equally in the kalās—the subtle measures—of both day and night. A month is composed of two fortnights, and two months together make up a season. In the reckoning of time, a nimeṣa and a vidyut, along with kāṣṭās, are counted as fifteen. There are thirty-seven mātrās in total, calculated by adding seven, one, and two more. The measure of vidyuts is given as four thousand and eight hundred, yet in another count, they are said to number four hundred and two together. The divisions of time, beginning with the year, are determined according to the four Manus. The first division is called saṃvatsara, the second parivatsara, and among these, the fifth is known as vatsara; these are reckoned in relation to the great yugas. There are one thousand eight hundred and thirty sunrises in this cycle, and the sun completes three hundred and sixty-five years. Sixty-one days and nights together are considered one season, and this is the measure known as Citrabhānu—the solar year. These four measures are the foundation by which certainty is established in the Purāṇas. Amidst these cosmic measures, there stands a mountain with three peaks, each seeming to touch the very vault of the sky. Its breadth is the width of the path, and its expanse is described in detail. The three summits shine resplendently: one in the south, one silver, and one gleaming like crystal. This mountain, known as Śṛṅgavān, is renowned for its three summits. Between autumn and spring, it maintains a middle course, and its peaks glow as if anointed with rays as red as lotuses. In this celestial time, ten and five muhūrtas together make up a day and night. At this period, the moon is understood to be in the fourth part of Viśākhā; then it moves to the head of Kṛttikā. This alignment is recognized by the great sages as the equinox—when day and night are equal. This moment, in particular, is called the divine mouth among the Brāhmaṇas. At this sacred time, the lunar deities Sinīvālī, Kuhū, Rākā, and Anumati are invoked, along with the southern months: Nabho and Nabhasya, Aviṣa and Ūrja, Saha and Sahasya. Next are the Ārtavas, the five-year cycles, who are considered sons of Brahmā. Thus, the new moon is acknowledged as the gateway to the seasons for ritual observance. By knowing the proper time, one does not become confused in the performance of ancestral or divine rites. Beyond these cycles, from the light, the world is remembered and is called Lokāloka. At Lokāloka, four great beings stand, emerging from the flood of non-being: Hiraṇyaromā, Parjanya, Ketumān, and Rājasa. They are the guardians of the worlds, each stationed in one of the four directions at the edge of Lokāloka. And it is said that the path of the ancestors lies outside the path of Vaiśvānara, marking the realms and cycles that shape the order of the cosmos.