In the beginning, the shadow of the earth was lifted, and from this act a circular form came into being—a mysterious realm known as the great station of Svarbhanu, composed entirely of darkness. Emerging from the sun, this form moves in harmony with the lunar phases, traveling from the moon to the sun and again returning, maintaining a rhythmic journey through the cycles of time. This force is called Svarbhanu because it propels Svarbhanu itself. Of the moon’s sixteen parts, one is allotted to Bhargava. From the supports and circles measured from the tip of a yojana, the portion that is a quarter less than Bhargava is known as Brihaspati. Both Vakra and Sauri are remembered as being a quarter less than Brihaspati, and Budha, in turn, is a quarter less than those two, both in extent and in circles. The radiant forms of the stars and constellations are equal to Budha in their measure and arrangement. One who knows the truth should understand that most stars are joined with the moon, yet the forms of stars and constellations are mutually deficient, each lacking something of the other. Among the circles of stars, the lowest measures are four hundred, three hundred, and two hundred yojanas. None among them is less than half a yojana. Above these circles dwell three planets, moving at a great distance: Sauri, Angiras, and Vakra, who are known to be slow-moving, as their motions have already been described. All these planets arise among the very constellations, and the sun, O best of sages, is the son of Vivasvan and Aditi. Born in Vishakha, the first among planets is the radiant one, the son of Dharma. Soma, the god, is Vasu, and the cool-rayed maker of night was born in Krittika. After the sun comes Shukra, the sixteen-rayed son of Bhrigu. The foremost of the star-planets arose in the field of Tishya, and Brihaspati, the twelve-rayed son of Angiras, was born. In Purva Phalguni, the teacher of the world, the planet with nine rays and a red body—the son of Prajapati—arose. In Purvashadha, another planet was born; in Revati, in the place of seven rays, Sauri, known as Shanaishcara, was established. Saumya, or Budha, arose in Dhanishtha, the planet with five rays. The dark one, son of Death, the destroyer of beings called Shikhi, was born. The great, all-consuming planet was born in Ashlesha, and likewise, the daughters of Daksha arose in stars bearing their own names. Rahu, made of the very essence of darkness, is a black disc by nature. He was born in Bharani and is the planet that afflicts both the moon and the sun. All these stars and planets, beginning with Bhargava and others, must be understood, for when birth constellations are afflicted by them, they become inauspicious. Yet, through devotion to the ruling planet, one can be freed from such faults. Of all the planets, the sun is said to be the first. Among the stars and planets, Venus is foremost; among comets, Dhumavan holds the highest place; and among the four-directional planets, Dhruva is supreme. Among the constellations, Sravishtha is foremost; among the solstices, the northern is preeminent; among the five-year cycles, the first is called the year. Shishira is the foremost season, Magha the foremost month, the bright fortnight the best among lunar fortnights, and Pratipat the foremost lunar day. Of the divisions of day and night, day is the beginning, and among the muhurtas, the first is dedicated to Rudra. Among moments, the nimeṣa is the beginning. The yuga, from the end of Shravaṇa to the beginning of Dhanishtha, is said to span five years. By the special movement of the sun, the day-maker revolves like a wheel, and so he is remembered as the lord who creates time. He is the initiator and withdrawer of the four kinds of beings, yet even for him, blessed Rudra is the direct initiator. Thus, this arrangement of the luminaries and the meaning of their order was established by Mahadeva for the sake of the world’s workings. At the dawn of the kalpa, the Blessed One set all this in motion with foresight; he is the support, the presiding lord, and the very essence of all luminaries. This wondrous transformation of the one principal form cannot be fully described in all its truth by anyone. The coming and going of the luminaries is to be known through the physical eye, tradition, inference, direct perception, and reasoning. One should examine with keen intellect and have faith, drawing upon the eye, scripture, water, writing, and calculation—these five causes are to be known for determining the measure of the luminaries. Now, you ask how, by the grace of Vishnu, Dhruva, best among the wise, became the steadfast pillar among the planets. Listen well. Once, the sage Markandeya, learned in many scriptures, inquired about this from me, eager to listen. Uttānapāda, sovereign of all and radiant with great splendor, foremost among all bearers of weapons, ruled the earth. He had two wives: Sunīti and Suruci. From the elder, Sunīti, a son of great fame was born—Dhruva by name, wise and a lamp of his lineage, possessing great intellect. Even at just seven years of age, Dhruva once sat upon his father’s lap. But Suruci, the other queen, casting him aside, affectionately placed her own son upon the king’s lap, honoring him with the regard due to his appearance, O best of the twice-born.