Thus, the ever-changing colors of the Sun as it appears throughout the seasons have been described. Yet, even among the immortals, the Sun does not bestow the triple nectar; instead, as each season arrives, this essence is divided into the flow of water, cold, and heat. The Sun serves as the very foundation and womb from which the stars, planets, and the Moon arise. Among these celestial bodies, Soma is revered as the lord of the stars, while the Sun is honored as the king of the planets. It is said that Agni is indeed the Sun, and water is regarded as the Moon. Skanda stands as the commander of the gods, and the planet Mars is also known by this name. Rudra himself is Vaivasvata, and Yama, the lord of beings, appears in person. There are two great planets, resplendent in their radiance, who serve as the preceptors of both the gods and the asuras. Truly, all the three worlds have their origin in the Sun—of this, there can be no doubt. From Rudra, Upendra, Indra, the Moon, the foremost of Brahmins, and the gods of heaven, to the Supreme Self—the lord of all worlds, the great god, the progenitor of all beings—all arise from him, and into him, all things ultimately dissolve. O Brahmins, know that the planet which is the Sun, bright and radiant, is the very knower of the world. Moments, muhūrtas, days, nights, and fortnights—all measures of time—exist entirely because of the Sun. Without the Sun, there would be no reckoning of time at all. And without the distinction of seasons, how could flowers, roots, or fruits come to be? Indeed, without the Sun, creatures, whether in heaven or on earth, would have no activities. He is time itself; he is fire; he is Prajāpati manifesting in twelve forms. He is the very mass of radiance, the destroyer of darkness, pervading all worlds. The Sun heats everything—on all sides, above, and below—completely and equally destroys darkness in every direction. With his rays, the Sun illumines the entire world. Among his rays, seven are foremost, guiding the planets in their courses. One among them is Viśvaśravā, supreme among the prosperous and the virtuous. Suṣumṇa is a solar ray that nourishes the Moon when it wanes. Hari-keśa, at the front, is called the progenitor of the stars. Viśvaśravā, at the back, is known by the wise as the origin of Venus. The sixth ray, Arvāvasu, is the origin of Jupiter. Thus, by the power of the Sun, the planets, constellations, and stars all exist. Because they are marked by these rays, they are called nakṣatras, or stars and constellations. The Sun assigns their regions, acting as the maker of the nakṣatras. As they cross the sky, they are called tārakās, and because of their whiteness, they are also known as tārakās. Even the austerities of ascetics are sustained by their constant absorption of the Sun’s radiance. Because he draws in the radiance of the waters, the Sun is called Savitā. He is perceived in whiteness, immortality, and coolness. He shines in a white, silver-like, auspicious, round vessel. The Sun’s disc is dense with radiant energy, white in color. In every Manvantara, the stars, Sun, and planets depend upon one another. The Sun enters the solar region, and the Moon likewise enters the lunar region. Thus, the glory and centrality of the Sun in the order of the cosmos is revealed.