The Sun, lord of both brilliance and darkness, continually gathers into himself all things—both the mobile and the immobile, as well as the waters of rivers and similar streams. From him, four hundred channels radiate outward, each taking on a wondrous and unique form. These rays are called ‘nectar’, for they bring forth showers that nourish the world. Among these rays, those known as ‘moon’ are golden-hued, while those called ‘shukra’ are of three types and possess the power to generate heat. With his nectar-like rays, the Sun satisfies all the gods in three distinct ways. During winter and the cold season, he releases frost through three particular rays. Each month, a specific ray presides: in Chaitra, the ray is Dhata; in Vaishakha, Tapana; in Shravana, Vivasvan; and in Praushthapada, Bhaga. In Margashirsha, Mitra shines forth, while in Pausha, it is Vishnu the eternal who radiates. The god Pushan is said to possess six thousand rays, as does the ray called Saptabhis. Vivasvan protects the world with ten rays, and Bhaga with eleven. Vishnu, the creator of the universe, shines forth with six thousand rays as well. In winter, the Sun takes on a coppery hue, and in the cold season, he appears red. The Sun bestows immortality, nectar, and the threefold qualities upon the world in three distinct ways. Mars, Mandha, Rahu, and Ketu are also counted among the celestial bodies, making up an eighth group. These planets move in their proper order, revolving independently of the Sun. The wind, called Pravaha, carries these celestial bodies along their paths. Ten are joined on the left and right, and thus the moon is so named. O foremost of Brahmins, the cycles of decrease and increase are ever fixed and constant; the interior of the other is continually replenished, day after day. The Sun, with his single ray called Suṣumnā, shines forth. On the day of the full moon, he is seen in his complete glory, day after day. The gods partake of this radiance, for they consume ambrosial food. In the afternoon, the hosts of ancestors partake of what remains. That pure, ambrosial, and meritorious essence—the moon itself—is of the very nature of nectar. When the ancestors have attained their highest monthly satisfaction, they abide in contentment. Thus, O best of men, the cycles of decrease and increase are due to the Sun. His chariot, yoked with lotuses, moves everywhere. The beautiful, golden chariot of the Earth is drawn by eight horses; likewise, the chariot of Svarbhānu and the lord of the Sun is drawn by six. All these chariots are firmly fixed to the pole star, O greatly fortunate ones, bound together by rays of wind. With these wind-rays, all the celestial bodies revolve and cause the Sun himself to revolve as well. There, O best of the twice-born, are established those who preside over the cycles of time. There, too, reside Sanandana and the other sons of Brahmā. The Vairājas, gods free from suffering, are also present. This is the realm where death does not return—a world remembered as that of Brahmā himself. There, he abides always with the yogis, having tasted the supreme nectar of yoga. The yogis, ascetics, perfected beings, and reciters all worship the Supreme Lord in that exalted place.