O wise ones, listen as the wondrous structure of the cosmos is revealed. The wind, which encircles the world, is rimmed with seven layers: Āvaha, Pravaha, Anuvaha, Saṃvaha, Vivaha, Parāvaha, and finally Parivaha. These invisible rims uphold not only the air but also the clouds, the sun, the moon, and the myriad stars. The planets, the revered seven sages, and the steadfast pole star are all arranged in their proper order, extending fifteen yojanas above the earth’s surface up to the pole star. From the earth to the sphere of the sun stretches one hundred thousand yojanas, and above this, the sun's chariot stands sixteen thousand yojanas higher still. Mount Meru rises eighty-four thousand yojanas above the earth, and from the pole star, the vast Maharloka extends for ten million yojanas. Beyond Maharloka lies Janaloka, two crores distant; further still, Tapoloka, four crores away. Above these, from the world of Prajāpati to Brahmaloka, spans six crores. These are the seven virtuous worlds contained within the cosmic egg. Below, seven netherworlds and countless hells await, ending with Māyā—twenty-eight dreadful realms where the sinful are tormented according to their deeds. Among these hells are Avīci and Raurava, each with five particular hells. At the beginning of creation, the cosmic egg’s coverings were described, and the creation of Hiraṇyagarbha is understood to encompass countless crores of such eggs, numbering in the thousands. Primordial matter pervades everywhere—across, above, and below—and within each egg reside the fourteen worlds. For every egg, Maheśvara is the cause, present within, outside, and in the coverings. Beyond darkness, the Eight-formed One is established—this is Maheśa, the wise Mahādeva, whose bodiless form is the entire body of the Supreme Self, the Eight-formed Śarva, Śiva, the householder. Divine Prakṛti is his wife; his progeny are Mahat and others; cattle and servants are those who identify with the body. The Blessed One is infinite, without beginning or end. The seven, led by Pradhāna, and the form of Pradhāna, the sixteen-limbed Maheśvara, and the Eight-bodied One—he alone encompasses all. By his command, the earth stands firm, with its mountains, clouds, oceans, luminaries, gods led by Śakra, celestial beings, and all that is stationary and moving. Once, the gods saw a Yakṣa without distinguishing marks, and the Lord with Indra. Wondering at this mystery, they approached the Yakṣa. Fire, wind, and the other gods, their powers exhausted, could not burn or move even a blade of grass before the Yakṣa. Indra himself, Vṛtraripu, the lord of gods, asked the Yakṣa, “Who are you?” But the Yakṣa became invisible and departed. At that moment, Ambikā, the auspicious-faced daughter of Himavat, Umā, adorned with beautiful ornaments, appeared. The gods bowed to her, who moved like a lioness, red, white, and black, the daughter of Majā. Honored by all the lords of gods and active gods and demons, she declared, “I am the primordial nature and the cause of beings; the Yakṣa is subject to my command.” Thus, everything belonging to the unborn one came into being by his command. From the cosmic egg arose the unborn, and from him, the entire world and the realm of light, whose essence is the unborn. Now, let the movement of the luminous bodies within the cosmic egg be briefly explained, for understanding the course of the planets. Above the mind lies the city of Mahendra in the east of Meru; in the south are Bhanuputra and Varuna, along with Varuni. In Soma’s region is the vast city of Saumya. In these directions reside the guardian deities: Amaravati, Samyamani, Sukha, and Vibha, each in their proper order. Above the guardians, everywhere in the southern solstice, the sun’s path is revealed. When the sun begins its southern journey, it moves swiftly like a released arrow, taking up the wheel of the luminaries and continually traversing it. Entering the city of Purānta, the sun becomes the lord of Śakra; all the evening planets are seen, and the solar rise is observed. At the end of night, the sun is in Sukhavati, and at dawn, it sets again in Vibha, the universal lord. In Amaravati, the sun acts as the remover of darkness; upon reaching Samyamani, Sukha, and Vibha, the sun-bird proceeds. When it is afternoon in Agneya and morning in Nairṛta, late night reigns in the harsh region of Vayu. In Īśānya, it is early night. Thus, when the sun moves through the center of Puṣkara, its path is as follows: the sun traverses thirty degrees of the earth in a single muhūrta, covering thirty-one full hundred-thousands and fifty thousand more yojanas in that time. This is the muhūrta-based movement of the great-souled Bhāskara. By this measure, when the sun reaches the southern region, it questions the Saumya direction on the northern day; in the middle of Puṣkara, it wanders during the southern solstice. Thus, O twice-born, the mysteries of the worlds, the gods, and the course of the sun are revealed, all upheld by the command of the infinite, unborn Lord, whose essence pervades all.