Ketu’s chariot, drawn by eight swift horses, moves among the celestial hosts. In this way, the vehicles and chariots of all the planets have been described. These radiant chariots blaze with light as they revolve, each moving in its ordained order. The Moon, the Sun, and all the planets travel across the sky, bound to their fixed path. Just as a boat glides over water without being hindered by it, so too do these hosts of gods—moving like serpents—pass unseen through the heavens. All are bound to the Pole Star, Dhruva, and as they revolve, they cause others to revolve as well. Thus, all the luminaries circle the heavens, held fast by the power of the wind. Because the wind carries these luminaries on their courses, it is known by that very name. This grand arrangement in the sky is to be understood as the constellation-form called Śiśumāra, with the Pole Star fixed at its heart. All the stars in the sky are set upon the constellation of Śiśumāra, which itself is divided into various parts. At the highest point of this form is Yajña, the embodiment of sacrifice, upon whose head Dharma, the principle of righteousness, is established. Varuṇa and Aryaman are located at its western thighs, while at the tail are Agni, Mahendra, Marīca, Kaśyapa, and Dhruva. The lunar mansions, the Moon, the planets, and the hosts of stars are all established by Dhruva, and they all revolve around him. Among Agni, Indra, and Kaśyapa, Dhruva is regarded as the last. He ever observes Mount Meru, moving in a constant circle at its boundary. At this point, the sages asked Romaharṣaṇa further questions: “How do the abodes of the gods exist? How are the luminaries described?” Hearing their words, the attentive Sūta replied, recounting what the great sages of wisdom had spoken. He explained that the abodes of the gods—such as the Sun, Moon, and planets—are remembered as being of various kinds: divine, material, fiery, atmospheric, and earthly. In the beginning, all was unmanifest, covered by the darkness of night. Then, the self-born Lord, seeking to establish the order of the world, beheld fire at the dawn of creation, situated within earth and water. The wind that moves through this world, O King, is itself said to be a form of fire. There are also electric and aquatic forms of fire, each with their own characteristics. The sun, with its rays, drinks up the waters and shines resplendently in the sky. The fire that dwells within the stomachs of living beings is sustained by water. Some brilliance is considered to reside in the waters, and some is seen within the clouds. The fire carried by the wind is radiant, while the fire within the belly is said to be without outward luster. The radiance of the sun, with its foot, sets in the abode of the gods, and when the sun rises again, the fiery heat enters it anew. Brightness and heat are the energies of both the sun and fire. The sun abides in the northern half of the earth, while fire is present in the southern half. Because of this, the waters are heated by the alternation of day and night. Thus, at night, the waters appear once more bright and shining, reflecting the subtle interplay of these cosmic energies.