In the Dvāpara age, there arose seven revered sages known as the Prajauṣaṇi. These holy men, eighty-four thousand in number, chose the path of celibacy, shunning procreation and thus conquering death itself. Their union was one of spiritual companionship, marked by abstinence from sexual intercourse, the cessation of envy and hatred, and a steadfast commitment to never harm living beings. By recognizing the flaws inherent in worldly union, in sensory pleasures such as sound, and through their pure practices, they attained true immortality. This immortality is understood as enduring even until the dissolution of all beings, for the span of the three worlds is not granted to those who follow the path of death. The fruits of actions—whether sinful or virtuous, as weighty as abortion or the horse sacrifice—are exhausted at the end of the dissolution for those whose seed flows upwards, that is, for those who remain celibate. Yet, above these sages reside even greater ones, in the divine realm where the steadfast Dhruva abides. This is the radiant third realm of Viṣṇu in the sky. Those who reach Viṣṇu’s highest abode are free from sorrow; while those who desire worldly existence remain fixed in Dhruva’s realm, upheld by righteousness. Having listened to this sacred story, I turned to Lomaharṣaṇa and inquired about the movements of the sun, moon, and all the planets. I asked how these celestial bodies traverse the solar orb in perfect order, without confusion, and whether they move by their own power or are guided by another. Lomaharṣaṇa replied, explaining the bewilderment that arises even from what is plainly visible. He spoke of Dhruva, the son of Uttānapāda, who stands firm among the fourteen stars as the celestial dolphin. Dhruva’s revolving motion causes the sun, moon, and planets to revolve as well, and the stars follow him like spokes on a wheel. All the luminaries move according to Dhruva’s mind, bound to him by bonds of wind, and thus proceed on their courses. The separation and conjunction of these bodies, the determination of time, their risings and settings, the portents they reveal, the southern and northern solstices, the equinox, and even the color of the planets—all are governed by Dhruva. The clouds called Jīmūtas are declared to be the source of all living beings. There is a second wind, known as the inviting wind, and the clouds take refuge in it. At a distance of a yojana and a half, these clouds are divided. The creation of rain among them is described as a continuous downpour, and the clouds called Puṣkarāvartakas arise from their wings. Indra, with great force, cut off the wings of these clouds—wings that were abundant, wish-fulfilling, and powerful—as they threatened the destruction of beings. These wings are called Puṣkarā, vast and water-bearing, and thus the clouds are named Puṣkarāvartakā. These clouds take on various forms and emit terrifying sounds. They bring rains at the end of an age and restrain the fire of dissolution. Supported by the wind, they move, immortal and fulfilling the course of the age. When the cosmic egg was broken, these clouds emerged as its natural products. From this cosmic egg arose Brahmā, the self-born Lord with four faces, and the fragments of the shell became clouds. The nourishment of these clouds is smoke, without exception. Among them, Parjanya is the foremost, along with the four elephants of the directions. The families of elephants, mountains, clouds, and serpents are all of one kind, divided into two, and their origin is said to be water. Parjanya and the elephants of the directions, in winter, produce cold-born frost and rain, which increase the crops. The sixth wind, called Parivaha, supports these clouds and, as the Lord, bears the Ganges as she moves through the sky. This sacred, divine, nectar-like water, known as Tripathā, has trembling drops scattered by the elephants of the directions with their broad hands. These droplets are released as mist, and to the south stands the mountain Hemakūṭa. North of Hemakūṭa lies the region Puṇḍra, renowned for its abundant rainfall. There, rain arises, originating from frost, and from the wind of the Himalaya, snow is produced. Driven by its own force, the rain pours down upon the great mountain, crossing the Himalaya, and then continues onward. Afterwards, upon the face of the elephant, a double rain is declared for the growth of beings, leading to an abundant increase in rainfall. Thus, the clouds and their nourishment have been described. Yet it is the Sun alone who is taught as the creator of rains. Rain, heat, cold, night, twilight, day, and all auspicious and inauspicious results proceed from Dhruva. Presided over by Dhruva, the Sun holds the waters, and these waters are established in the bodies of all beings. When beings, both moving and unmoving, are burned, their waters become smoke and depart entirely. From this smoke, clouds are produced, and the place where clouds are formed is called the cloud-region. By means of its rays, the sun draws water from all worlds. From the ocean, through union with the wind, the sun’s rays carry water, and then, according to the seasons and time, the sun revolves, sustaining the cycles of rain and life.